Between the different hillocks I found several camels, which had not been covered. Perceiving a water-skin, I rushed to it, that I might quench my raging thirst; but the contents had been dried up—not a drop remained. I found another, but I had no better success. I then determined to open one of the bodies of the camels, and obtain the water which it might still have remaining in its stomach. This I effected, and having quenched my thirst—to which even the heated element which I poured down, seemed delicious—I hastened to open the remainder of the animals before putrefaction should take place, and collect the scanty supplies in the water-skins. I procured more than half a skin of water, and then returned to my own camel, which I had lain down beside of, during the simoom. I sat on the body of the animal, and reflected upon the best method of proceeding. I knew that I was but one day's journey from the springs; but how little chance had I of reaching them! I also knew the direction which I must take. The day had nearly closed, and I resolved to make the attempt.
As the sun disappeared, I rose, and with the skin of water on my back proceeded on my hopeless journey. I walked the whole of that night, and, by break of day, I imagined that I must have made about half the progress of a caravan; I had, therefore, still a day to pass in the desert, without any protection from the consuming heat, and then another night of toil. Although I had sufficient water, I had no food. When the sun rose, I sat down upon a hillock of burning sand, to be exposed to his rays for twelve everlasting hours. Before the hour of noon arrived, my brain became heated—I nearly lost my reason. My vision was imperfect, or rather I saw what did not exist. At one time lakes of water presented themselves to my eager eyes; and so certain was I of their existence, that I rose and staggered till I was exhausted in pursuit of them. At another, I beheld trees at a distance, and could see the acacias waving in the breeze; I hastened to throw myself under their shade, and arrived at some small shrub, which had thus been magnified.
So was I tormented and deceived during the whole of that dreadful day, which still haunts me in my dreams. At last the night closed in, and the stars as they lighted up, warned me that I might continue my journey. I drank plentifully from my water-skin, and recommenced my solitary way. I followed the track marked out by the bones of camels and horses of former caravans which had perished in the desert, and when the day dawned, I perceived the castle of Akaba at a short distance. Inspired with new life, I threw away the water-skin, redoubled my speed, and in half an hour had thrown myself down by the side of the fountain from which I had previously imbibed large draughts of the refreshing fluid. What happiness was then mine! How heavenly, to lay under the shade, breathing the cool air, listening to the warbling of the birds, and inhaling the perfume of the flowers, which luxuriated on that delightful spot! After an hour I stripped, bathed myself, and, taking another draught of water, fell into a sound sleep.
I awoke refreshed, but suffering under the cravings of hunger, which now assailed me. I had been three days without food; but hitherto I had not felt the want of it, as my more importunate thirst had overcome the sensation. Now that the greater evil had been removed, the lesser increased and became hourly more imperious. I walked out and scanned the horizon with the hopes of some caravan appearing in sight, but I watched in vain; and returned to the fountain. Two more days passed away, and no relief was at hand: my strength failed me; I felt that I was dying; and, as the fountain murmured, and the birds sang, and the cool breeze fanned my cheeks, I thought that it would have been better to have been swallowed up in the desert than to be tantalised by expiring in such a paradise. I laid myself down to die, for I could sit up no more; and as I turned round to take a last view of the running water, which had prolonged my existence, something hard pressed against my side. I thought it was a stone, and stretched out my hand to remove it, that I might be at ease in my last moments; but when I felt, there was no stone there; it was something in the pocket of my jacket. I put my hand in, unconscious what it could be; I pulled it out, and looking at it before I threw it away, found that it was a piece of hard dry bread. I thought that it had been sent to me from heaven, and it was as pure an offering as if it had come from thence, for it was the gift of innocence and affection—it was the piece of bread which my little darling girl had received for her breakfast, and which on my departure she had thrust into my pocket, when I imagined she had been searching for fruit. I crawled to the spring, moistened it, and devoured it, with tears of gratitude to heaven, mingled with the fond yearnings of a father's heart.
It saved my life; for the next day a small caravan arrived, which was bound to Cairo. The merchants treated me with great kindness, tied me on one of the camels, and I once more embraced my family, whom I had never thought to see again. Since that I have been poor, but contented—I deserved to lose all my property for my wickedness, and I submit with resignation to the will of Allah.
And now I trust that your highness will acknowledge that I was justified in making use of the expression, that "Happy was the man who could at all times command a crust of bread!"
* * * * *
"Very true," observed the pacha; "that's not a bad story: Mustapha, give him five pieces of gold, and allow him to depart."
The camel-driver quitted the divan, prostrating himself before the pacha, and overjoyed at the fortunate termination of what had threatened so much danger. The pacha was silent for a little while, during which he puffed his pipe—when he observed:—
"Allah Kebur, God is most powerful! That man has suffered much—and what has he to show for it?—a green turban—He is a Hadjy; I never thought that we should have heard so good a story about a 'crust of bread.' His description of the simoom parched up my entrails. What think you, Mustapha, cannot a true believer go to heaven, without a visit to the tomb of the prophet?"
"The holy Koran does not say otherwise, your highness, it inculcates that all who can, should do so, as the path will be rendered easier. Min Allah! God forbid! Has your highness ever had the time to go to Mecca, and is not your highness to go to heaven?"
"Very true, Mustapha, I never had time. In my youth I was busy shaving heads, after that, Wallah! I had enough to do, splitting them; and now am not I fully occupied in taking them off? Is it not so, Mustapha; are not these the words of truth?"
"Your highness is all wisdom. There is but one God, and Mahomet is his prophet; and when the latter said, that a visit to the holy shrine would be a passport to heaven, it was intended to employ those who were idle, not to embarrass true believers who work hard in the name of the Most High!"
"Min Allah! God forbid! the case is clear," replied the pacha, "why, if every body were to go to Mecca, what then, Mustapha?"
"Your highness—it is the opinion of your slave, if such were to take place, that all the fools would have left the country."
"Very true, Mustapha; but my mouth is parched up with the sand of that simoom—Sherbet I cannot drink, Rakee I must not, the Hakim has forbid it; what must it be then, Mustapha?"
"Hath the holy prophet forbidden wine to true believers in case of sickness; is not your highness sick; was the wine of Shiraz given by Allah to be thrown away? Allah Karim! God is most merciful; and the wine was sent that true believers might, in this world, have a foretaste of the pleasures awaiting them in the next."
"Mustapha," replied the pacha, taking his pipe out of his mouth, "by the beard of the holy prophet, your words are those of wisdom. Is a pacha to be fed on water-melons? Staffir Allah! do we believe the less, because we drink the wine? Slave, bring the pitcher. There is but one God, and Mahomet is his prophet."
"The words of the prophet, your highness, are plain: he says, 'True believers drink no wine,' which means, that his followers are not to go about the streets, drunken like the Giaours of Franguistan, who come here in their ships. Why is wine forbidden? because it makes men drunk. If then we are not drunk, we keep within the law. Why was the law made? Laws cannot be made for all; they must therefore be made for the control of the majority—Is it not so? Who are the majority? Why the poor. If laws were made for the rich and powerful, such laws would not suit the community at large. Mashallah! there are no laws for pachas, who have only to believe